In chapter six, Dostoevsky takes issue with the French motto, "Liberté, égalité, fraternité." He sarcastically states that liberty exists only for the man who has millions. There is no liberty for the common man, as "[t]he person without a million is not the one who does anything he wants to [within the limits of law] but the one with whom they do anything they want" (48). Furthermore, Dostoevsky's scorn for the ostensible "equality" in France is manifest in his devoting a mere sentence to this notion; basically, "every Frenchman can and must take it as a personal insult" (48).
He then goes on to devote the rest of the chapter to the last and the most hypocritical of the tripartite motto--brotherhood. Dostoevsky argues that the very idea that brotherhood can be created is fundamentally erroneous. Brotherhood isn't something that can be reasoned out, or logically put, because it exists only as a part of nature. The French, owing to their Enlightenment rationalism and egoism, have undermined the third pillar of the foundation of their Republic. What makes them so hypocritical is that they espouse brotherhood, but they are in fact the farthest thing from brotherhood. To Dostoevsky, brotherhood is a paradoxical, interactive love between the self and the community where each gives its all each other. One must reach a "personality on a much higher level than that which is now defined in the West." His Christological notions of agape love is present especially in his language: "to voluntarily lay down one's life for the sake of all, to go to the cross or to the stake for the sake of all ..." (49). The French, however, cannot achieve this because the bourgeois philosophy is essentially grounded in an egocentric philosophy where there is no room for brotherhood--hence, the third of the tripartite motto, "Liberté, égalité, fraternité" deserves the worst criticism. Dostoevsky goes as far as to say that "To be sure, this is even a kind of humiliation of reason" (50). It is the humiliation of reason because the French reject the other half of Enlightenment philosophy, the Rousseauian notion that "Everything is grounded in feeling, in nature," and desperately cling onto reason, and only reason (50). The French have tried to artificially create brotherhood, but have only achieved in creating chaos, and hypocrisy--the bourgeois have become the new aristocracy, utterly besotted with their material goods, while the real third estate has been left destitute.